HOW TO MEMORISE THE HOLY QUR’AN

I have in the last few months received several requests from brothers and sisters, particularly the youth, asking me to advise them on the best method to memorize the Holy Qur’an. Being not a Hafiz (one who has memorised the entire Holy Qur’an) myself, I have found it extremely difficult to offer any effective advice until I came across “Abdur-Rahman Abdul Khaliq’s “Al-Qawaidadh-Dhahabiyyahlil-Hifdhil-Qur’an il-Adheem“, which offers practical guidance on how to memorize the Holy Qur’an as an act of worship. I have not only found this book potentially useful for the youth and all sincere seekers of knowledge, but as an effective guide for myself to achieving a lifetime ambition of becoming a hafiz of the Holy Qur’an, which has continued to elude me. I have therefore, presented this work in the English language as our reflections for this week, hoping that it will facilitate for all those who desire to study the Holy Qur’an and commit it to memory.May Allah helps us to recite and memorize the Holy Qur’an and smoothens the coarseness of our tongues through the beauty of its expression.

“My Brother and Sister Muslim – there is no doubt that you know of the excellence of learning the Qur’an and the excellence of teaching it. The Messenger of Allah (PBUH) said: “The best amongst you is the one who learns the Qur’an and teaches it.” [Reported by Bukhari]

Presented to you are some rules which will assist in memorising the Qur’an, may Allah benefit us by them.

  • Ikhlas – (Sincerity)
  • Pronunciation and Recitation
  • A Daily Limit for Memorisation
  • Not Surpassing your Limit.
  • Using the Same Copy of the Quran
  • Understanding is the Way to Memorising
  • Only move on when recitation flow’s.
  • Reciting to Others
  • Constantly Returning to what one has Memorised
  • Being Aware of the Resembling Parts of the Quran
  • Taking Advantage of the Golden Years of Memorising
  1. IKHLAS – (SINCERITY)

The purification of one’s intention and correcting ones desire is obligatory. It is likewise for making ones concern with and memorisation of the Quran for the sake of Allah, the Sublime and Exalted, and for gaining success with His Paradise and obtaining His pleasure. Also, for obtaining those mighty rewards which are reserved for those who recited the Qur’an and memorised it. Allah the Exalted said: So worship Allah, making the Deen sincerely for Him. Is it not to Allah that sincere worship is due?  Holy Qur’an, Zumar 39:2-3. He also said: Say: I have been commanded that I worship Allah making the Deen sincerely for Him. Holy Qur’an, Zumar 39:11.

And the Messenger of Allah (PBUH) said: “Allah the Exalted said: I am so self-sufficient that I am in no need of having an associate. Thus, he who does an action for someone else’s sake as well as Mine will have that action renounced by Me to him whom he associated with Me.” [Bukhari and Muslim]

Therefore, there is no reward for the one who recited the Qur’an and memorised it to show off and to be heard of. There is also no doubt that the one who recited the Qur’an desiring by it the world and seeking some sort of worldly reward for it is sinful.

  1. CORRECTION OF ONES PRONUNCIATION AND RECITATION

The first step in memorising the Qur’an after that of Ikhlas(sincerity) is the obligation of correcting the pronunciation of the Qur’an. This does not occur except by listening to a good reciter or a precise memoriser of the Qur’an. The Qur’an is not learned except by acquiring it (from another). Thus, the Messenger (PBUH) who is the most eloquent of the Arabs in speech, took it from the angel, Jibril (AS) orally. The Messenger (PBUH) himself used to recite the Qur’an to Jibril once in every year and in the year that he died he recited it to him twice. [Reported by Bukhari]

Likewise, the Messenger taught it to the Companions (RA) orally and those who came after them heard it from the Companions and so on for each generation after them. Taking the Qur’an from a good reciter is obligatory. Likewise, correcting ones recitation firstly and not depending on oneself in its recitation even if one is knowledgeable of the Arabic language and of its principles, is also obligatory. This is because in the Qur’an there are many verses which occur in a way that is opposed to what is well known in the rules of the Arabic language.

  1. SPECIFYING A DAILY LIMIT FOR MEMORISATION

It is necessary for the one desiring to memorise the Qur’an that he sets himself a daily limit for memorising a number of verses for example, perhaps a page or two pages or even an eighth of a juz (one thirtieth of the Quran). So he begins, after he has corrected his recitation and set his daily limit, to learn by frequent repetition. It is also necessary that this repetition is done melodiously and this is so that a person follows the Sunnah firstly, and that the memorisation is made firm and strong. Secondly. Melodious recitation is pleasing to listeners and also assists in memorisation. Furthermore, the tongue will always return to a specific tone (of voice) and as a result of this it will become familiar with any mistake whenever the balance in one’s recitation and familiar tone becomes disordered or imbalanced. The reciter will know therefore, that his tongue will not comply with him when he makes a mistake and that if the tone is wrong or out of tune, his memorisation will return to him.

All of this is because reciting the Qur’an and beautifying it with one’s voice is a matter which has been commanded. It is not permissible to oppose this command due to the saying of the Messenger (PBUH): “Whoever does not beautify the Qur’an (recite it melodiously) he is not of us.” [Bukhari]

  1. NOT SURPASSING ONE’S DAILY LIMIT UNTIL YOU HAVE PERFECTED ITS MEMORISATION.

It is not permissible for the memorizer to move to a new portion of the Qur’an until after he has perfected the memorization of his previous limit. This is so that whatever he has memorised is firmly established in his mind. There is no doubt that amongst those things which aid the memoriser is his occupation with what he has memorised through the hours of the day and night. This occurs by reciting it in the silent prayers, and if he is the imam then in the loud prayers.

Also, in the superogatory prayers (nawafil) and in the times when one is waiting for the obligatory prayers. By this method the memorisation will become a lot easier. In this way, it is possible for a person to practise it even if he is occupied with other matters and this is because he does not simply sit at a specific time for memorising the Qur’an. Thus the night will not arrive except with those verses memorised and firmly established in the mind. And if there is something which has occupied the memoriser during this day, he should not move on to his/her next portion of the Quran, rather he/she should continue on the second day with what was started with the day before until the memorisation becomes perfected. To be continued